Raṭṭhapālasutta

Majjhima Nikāya 82

With Raṭṭhapāla · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kuruskurūsu wanderingcārikaṁ while wanderingcaramāno with a largemahatā mendicant·Saṅghabhikkhusaṅghena together withsaddhiṁ whereyena Thullakoṭṭhikathullakoṭṭhikaṁ namednāma of the Kuruskurūnaṁ townnigamo there·down·walktadavasari.

So I have heard. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika.

they heardAssosuṁ indeedkho of Thullakoṭṭhikathullakoṭṭhikā brahmins and householdersbrāhmaṇagahapatikā:
ascetic“samaṇo it seemskhalu, sirbho, Gotamagotamo Sakyan·sonsakyaputto Sakyan·familysakyakulā forth·gopabbajito among the Kuruskurūsu wanderingcārikaṁ travelingcaramāno with a largemahatā mendicant·Saṅghabhikkhusaṅghena together withsaddhiṁ at Thullakoṭṭhikathullakoṭṭhikaṁ has arrivedanuppatto.
thisTaṁ indeedkho furtherpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputation·wordkittisaddo has arisenabbhuggato:
it is also‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully·awakenedsammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno well·gonesugato world·knowerlokavidū supremeanuttaro person·trainable·guidepurisadammasārathi teachersatthā god·humandevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
heSo thisimaṁ worldlokaṁ with·godssadevakaṁ with·Mārasamārakaṁ with·divinitysabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with·gods and humanssadevamanussaṁ himselfsayaṁ higher·knowabhiññā directly·madesacchikatvā he makes knownpavedeti.
heSo Dhammadhammaṁ he teachesdeseti beginning·goodādikalyāṇaṁ middle·goodmajjhekalyāṇaṁ end·goodpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entire·fullkevalaparipuṇṇaṁ pureparisuddhaṁ holy·lifebrahmacariyaṁ he revealspakāseti.
goodSādhu indeedkho furtherpana such·formtathārūpānaṁ perfected onesarahataṁ seeingdassanaṁ it ishotī”ti.

The brahmins and householders of Thullakoṭṭhika heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhika, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

thenAtha indeedkho Thulla·Koṭṭhikathullakoṭṭhikā brahmin·householderbrāhmaṇagahapatikā whereyena the Buddhabhagavā they approached himtenupasaṅkamiṁsu; up·goupasaṅkamitvā someappekacce to the Buddhabhagavantaṁ toward·bowabhivādetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce with the Buddhabhagavatā togethersaddhiṁ they exchanged greetingssammodiṁsu, together·rejoicingsammodanīyaṁ conversationkathaṁ courteoussāraṇīyaṁ thoroughly·exchangevītisāretvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce whereyena the Buddhabhagavā cupped palmstenañjaliṁ forth·bendpaṇāmetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce of the Buddhabhagavato in the presencesantike name·clannāmagottaṁ having announcedsāvetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce silent·beingtuṇhībhūtā one·sideekamantaṁ they sat downnisīdiṁsu.
to one sideEkamantaṁ down·sitnisinne indeedkho Thulla·Koṭṭhikathullakoṭṭhike brahmin·householderbrāhmaṇagahapatike the Buddhabhagavā with a Dhammadhammiyā talkkathāya thoroughly·showsandassesi together·rousesamādapesi together·incitesamuttejesi inspiredsampahaṁsesi.

Then the brahmins and householders of Thullakoṭṭhika went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

at that timeTena indeedkho nowpana at that timesamayena country·protectorraṭṭhapālo namednāma clan·sonkulaputto that + very·verytasmiṁyeva large·fortified placethullakoṭṭhike leading·clanaggakulassa sonputto in the assemblytissaṁ in the assemblyparisāyaṁ down·sitnisinno washoti.
thenAtha indeedkho country·protectorraṭṭhapālassa clan·sonkulaputtassa it occurred to himetadahosi:
as“yathā asyathā indeed·Ikhvāhaṁ by the Blessed Onebhagavatā the Dhammadhammaṁ taughtdesitaṁ I understandājānāmi, not + this·thisnayidaṁ easily·doingsukaraṁ at homeagāraṁ in·at·dwellajjhāvasatā utterly·fullekantaparipuṇṇaṁ utterly·pureekantaparisuddhaṁ shell·polishedsaṅkhalikhitaṁ noble·conductbrahmacariyaṁ to leadcarituṁ.
why·now·IYannūnāhaṁ hair·beardkesamassuṁ down + shaveohāretvā ocherkāsāyāni robesvatthāni on + putacchādetvā from lay lifeagārasmā not·home lifeanagāriyaṁ I should go forthpabbajeyyan”ti.

Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting in the assembly. He thought, “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

thenAtha indeedkho of Thullakoṭṭhikathullakoṭṭhikā brahmins and householdersbrāhmaṇagahapatikā by the Blessed Onebhagavatā with a Dhammadhammiyā talkkathāya instructedsandassitā urged onsamādapitā rousedsamuttejitā gladdenedsampahaṁsitā of the Blessed Onebhagavato speechbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā having risen from their seatsuṭṭhāyāsanā the Blessed Onebhagavantaṁ having bowedabhivādetvā respectfully circlingpadakkhiṇaṁ having donekatvā they leftpakkamiṁsu.

Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhika got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

thenAtha indeedkho Raṭṭhapālaraṭṭhapālo clan·sonkulaputto soon·departedacirapakkantesu Thullakoṭṭhikathullakoṭṭhikesu brahmin·householderbrāhmaṇagahapatikesu whereyena blessed·onebhagavā he approachedtenupasaṅkami; to·approachupasaṅkamitvā the Blessed Onebhagavantaṁ to·bowabhivādetvā one·sideekamantaṁ he sat downnisīdi. to one sideEkamantaṁ down·sitnisinno indeedkho Raṭṭhapālaraṭṭhapālo clan·sonkulaputto to the Blessed Onebhagavantaṁ he saidetadavoca:
as“yathā as Iyathāhaṁ, sirbhante, by the Blessed Onebhagavatā the teachingdhammaṁ taughtdesitaṁ I understandājānāmi, not + this·thisnayidaṁ well·easysukaraṁ at homeagāraṁ in·dwellajjhāvasatā utterly·fullekantaparipuṇṇaṁ utterly·pureekantaparisuddhaṁ shell·polishedsaṅkhalikhitaṁ holy·lifebrahmacariyaṁ to leadcarituṁ.
I wishIcchāmahaṁ, sirbhante, hair·beardkesamassuṁ off·shaveohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā not·homeanagāriyaṁ to go forthpabbajituṁ.
may I receiveLabheyyāhaṁ, sirbhante, of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordinationupasampadaṁ.
let him give the going forthPabbājetu memaṁ the Blessed Onebhagavā”ti.
are you permitted“Anuññātosi butpana youtvaṁ, Raṭṭhapālaraṭṭhapāla, mother·fathermātāpitūhi from homeagārasmā not·homeanagāriyaṁ for the going forthpabbajjāyā”ti?
not“Na indeed Ikhohaṁ, sirbhante, permittedanuññāto mother·fathermātāpitūhi from homeagārasmā not·homeanagāriyaṁ for the going forthpabbajjāyā”ti.
not“Na indeedkho, Raṭṭhapālaraṭṭhapāla, thus·gonetathāgatā not·permittedananuññātaṁ mother·fathermātāpitūhi sonputtaṁ they give the going forthpabbājentī”ti.
I shall“Svāhaṁ, sirbhante, sotathā I will dokarissāmi so thatyathā memaṁ mother·fathermātāpitaro along·permitanujānissanti from homeagārasmā not·homeanagāriyaṁ for the going forthpabbajjāyā”ti.

Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, as I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Sir, may I receive the going forth, the ordination in the Buddha’s presence? May the Buddha please give me the going forth!” “But, Raṭṭhapāla, do you have your parents’ permission?” “No, sir.” “Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.” “I’ll make sure, sir, to get my parents’ permission.”

thenAtha indeedkho Raṭṭhapālaraṭṭhapālo clan·sonkulaputto having risen from his seatuṭṭhāyāsanā the Blessed Onebhagavantaṁ towards·speakabhivādetvā forth·rightpadakkhiṇaṁ having donekatvā whereyena mother·fathermātāpitaro he went up to them theretenupasaṅkami; near·goupasaṅkamitvā mother·fathermātāpitaro said thisetadavoca:
mum and dad“ammatātā, asyathā as Iyathāhaṁ by the Blessed Onebhagavatā the teachingdhammaṁ taughtdesitaṁ I understandājānāmi, not·thisnayidaṁ well·dosukaraṁ at homeagāraṁ on·dwellajjhāvasatā utter·fullekantaparipuṇṇaṁ utter·pureekantaparisuddhaṁ shell·polishedsaṅkhalikhitaṁ holy·conductbrahmacariyaṁ to leadcarituṁ.
I wishIcchāmahaṁ hair·beardkesamassuṁ off·removeohāretvā ocherkāsāyāni robesvatthāni having dressed inacchādetvā from homeagārasmā without·homeanagāriyaṁ to go forthpabbajituṁ.
permitAnujānātha memaṁ from homeagārasmā without·homeanagāriyaṁ for going forthpabbajjāyā”ti.
thusEvaṁ when spokenvutte, of Raṭṭhapālaraṭṭhapālassa clan·sonkulaputtassa mother·fathermātāpitaro Raṭṭhapālaraṭṭhapālaṁ clan·sonkulaputtaṁ said thisetadavocuṁ:
you“tvaṁ you are indeedkhosi, deartāta Raṭṭhapālaraṭṭhapāla, ouramhākaṁ one·sonekaputtako dearpiyo pleasingmanāpo comfort·nourishsukhedhito raised in comfortsukhaparibhato.
notNa youtvaṁ, deartāta Raṭṭhapālaraṭṭhapāla, of anykassaci sufferingdukkhassa you knowjānāsi.
(…)(…) even by deathMaraṇenapi of youte wemayaṁ not·wishakāmakā withoutvinā we will bebhavissāma.
howKiṁ thenpana wemayaṁ youtaṁ livingjīvantaṁ along·knowanujānissāma from homeagārasmā without·homeanagāriyaṁ for going forthpabbajjāyā”ti?
for a second timeDutiyampi indeedkho Raṭṭhapālaraṭṭhapālo clan·sonkulaputto …pe……pe…
for a third timetatiyampi indeedkho Raṭṭhapālaraṭṭhapālo clan·sonkulaputto mother·fathermātāpitaro said thisetadavoca:

Then Raṭṭhapāla rose from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Please give me permission to go forth.” When he said this, Raṭṭhapāla’s parents said to him, “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re pampered and raised in comfort. You know nothing of suffering. Even when you die we will lose you against our wishes. So how can we allow you to go forth while you’re still alive?” For a second time … For a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.

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